r~ 



THOUG 



ox 



; I !! kEI.JGK > l rs LIFE 




BY 



JOSEPH ALDEN, D.D., LL.D. 

Author of " The Science of Government," " Studies in Bryant," Etc. 



WITH AX IXTRODUCTIOX 

BY 

WILLIAM CULL EN BRYANT 



W 1879. «* 



r 



* 1879. 
NEW YORK 

G. P. PUTNAM'S SONS 

1S2 Fifth Avenue 

1879 



9t 






Copyright 

i 879 

})y G. P. Putnam's Soxs 



o* 



U&9LK& 



«« 



SBISGTOS 



NOTE. 

SOME years since, Mr. Bryant, while con- 
versing with me on the subject of personal 
religion, was pleased to say that the publi- 
cation of the views I had expressed would 
be useful in aiding persons to form a true 
idea of the religious life. I told him I would 
write a small book on the subject if he would 
furnish an introduction to it. He said he 
thought he would do so, and when subse- 
quently informed that my wife earnestly 
desired it, he cordially consented. 

I told him that the book would not be 
likely to contain any views which he could 
not indorse. He replied that he should be 
sorry if he thought there was any difference 
in our religious views. 

In speaking thus, he had reference to 

3 



4 NOTE. 

religion as a life. In our not infrequent 
conversations on the subject of religion, es- 
pecially in his season of deep affliction, no 
reference was ever made to creeds or doc- 
trines except as implied in the expression of 
personal experience. 

Various circumstances prevented me from 
completing my work till December, 1877. I 
then sent Mr. Bryant my manuscript, and 
received from him the following note : 

New York, January 7, 1878. 

No. 24 West Sixteenth St. 
My Dear Friend, 

I have read your tract very carefully. It is admirably 
condensed, and gives much in little space. I think I can 
write a preface to it, but I hope that you are in no hurry 
for it, as I want time for reflection. 

• Yours very truly, 

W. C. Bryant. 

At an interview in February, on being 
asked whether he found in the manuscript 
anything to which he objected, he replied 
that there were a few forms of expression 
which he should not have used. When I 
proposed to change them if he would point 



XOTE. 



5 



them out, he said that it was unnecessary, 
as no harm could come from their use. 

He mentioned some business matters 
which required his attention, and would 
cause some delay in preparing the proposed 
introduction. At a later interview, he ex- 
pressed his regret that he had not been able 
to give his attention to the matter, and the 
hope that he should be able to do so 
soon. 

In the latter part of May, he informed 
me that in a few days the proposed work 
would be done. In this, our last interview, 
while speaking of the close of life, I asked 
him whether the sentiment expressed in 
one of his poems was habitually felt by him. 
He immediately repeated the passage al- 
luded to — 

" Yet these, within my heart 
Can neither wake the dread nor the longing to depart," 

and said that the sentiment was habitual. 
He then with great simplicity and humility 
expressed his entire reliance upon Christ for 



6 NOTE. 

salvation. Before many days, he was called 
to his heavenly home. 

The manuscript from which the following 
introduction is printed, was lying on the 
table in his study at the time of his decease. 
By some means it was mislaid, and has just 
come to hand. It was written, according to 
Mr. Bryant's habit, on separate pieces of 
paper, each carefully numbered. Several of 
the pieces thus numbered cannot be found. 
This, of course, leaves the essay in a frag- 
mentary condition. 

Though fragmentary, it meets the object 
of the desire alluded to in the first para- 
graph — that of placing on record Mr. Bry- 
ant's testimony to his belief in the gospel 
of Christ, and his personal interest in its 

precious truths. 

J. A. 

Albany, January, 1879. 



INTRODUCTION. 

BY WILLIAM CULLEN BRYANT. 

A LADY whom I esteemed and honored in 
her lifetime, and who is now in heaven, 
earnestly desired that I should contribute a 
preface to a treatise by my friend, her hus- 
band, on the Religious Life. In doing this, 
I am paying a duty which I owe to her gen- 
tle and Christian memory. 

In those respects in which there may exist 
a divergence of views among Christian de- 
nominations, so far as these are touched upon 
in this work, I desire not to be understood 
as expressing any opinion. But I will di- 
rect the attention of the reader to the beau- 
tiful system of devout and holy living which 
my friend has built upon it, the harmonious 
manner in which he has portrayed its hu- 

7 



8 INTRODUCTION. 

mility, its self-renunciation, its trust in God, 
its love of Christ, its purity, its forbearance, 
its forgiving spirit, its labors for the good of 
others, and, to use the words of the Apostle, 
" If there be any virtue, if there be any 
praise," they are included in the summary 
of the qualities which form the religious 
character as conformed to the Christian stan- 
dard. The author is a close thinker, and 
has the art of setting forth his thoughts with 
clearness and simplicity, as well as conden- 
sation, and with an avoidance of the theo- 
logical terms of the schools. So amiable a 
picture cannot, I am sure, be contemplated 
without admiration nor without a desire to 
resemble in reality. 

I can only regret that there should be any 
who, endowed with the same powers of 
thought and expression, have disowned the 
humble and simple faith which, carried out 
into the daily acts of life, produces results 
so desirable, so important to the welfare of 
mankind in the present state of existence, 



INTRODUCTION. g 

and so essential to a preparation for the life 
upon which we are to enter when we pass 
beyond the grave. 

I cannot but lament the tendency of the 
time — encouraged by some in the zealous 
prosecution of science — to turn its attention 
from the teachings of the gospel, from the 
beautiful example of Christ's life, and the 
supremely excellent precepts which he gave 
to his disciples and the people who resorted 
to hear him. To those teachings and that 
example the world owes its recovery from 
the abominations of heathenism. The very 
men who, in the pride of their investigations 
into the secrets of the material world, turn 
a look of scorn upon the Christian system of 
belief, are not aware how much of the peace 
and order of society, how much of the hap- 
piness of their households and the purity of 
those who are dearest to them, are owing to 
the influence of that religion extending be- 
yond their sphere. There is no character, in 
the whole range of qualities which distin- 



I o IN TROD UCTION. 

guish men from each other, so fitted to en- 
gage our admiration and so pregnant with 
salutary influence on society, as that which 
is formed on the Christian pattern by the 
precepts of the gospel, and a zealous imita- 
tion of the example of the Great Master. 
If that class should cease to exist, if their 
example and influence, and the testimony 
they bear against 

This character, of which Christ was the 
perfect model, is in itself so attractive, so 
" altogether lovely," that I cannot describe 
in language the admiration with which I re- 
gard it ; nor can I express the gratitude I 
feel for the dispensation which bestowed that 
example on mankind, for the truths which 
he taught and the sufferings he endured for 
our sakes. I tremble to think what the 
world would be without Him. Take away 
the blessing of the advent of his life and the 
blessings purchased by his death, in what an 
abyss of guilt would man have been left ! 



IXTRODUCTION. XI 

It would seem to be blotting the sun out of 
the heavens — to leave our system of worlds 
in chaos, frost, and darkness. 

In my view of the life, the teachings, the 
labors, and the sufferings of the blessed Jesus, 
there can be no admiration too profound, 
no love of which the human heart is capable, 
too warm, no gratitude too earnest and deep 
of which He is justly the object. It is with 
sorrow that my love for Him is so cold, and 
my gratitude so inadequate. It is with sor- 
row that I see any attempt to put aside His 
teachings as a delusion, to turn men's eyes 
from his example, to meet with doubt and 
denial the story of his life. For my part, if 
I thought that the religion of skepticism were 
to gather strength and prevail and become 
the dominant view of mankind, I should de- 
spair of the fate of mankind in the years 
that are yet to come 

The religious man finds in his relations to 
his Maker, a support to his virtue which 



I2 INTRODUCTION. 

others cannot have. He acts always with a 
consciousness that he is immediately under 
the eye of a Being who looks into his heart 
and sees his inmost thoughts, and discerns 
the motives which he is half unwilling to 
acknowledge even to himself. He feels that 
he is under the inspection of a Being who is 
only pleased with right motives and purity 
of intention, and who is displeased with 
whatever is otherwise. He feels that the 
approbation of that Being is infinitely more 
to be valued than the applause of all man- 
kind, and his displeasure more to be feared 
and more to be avoided than any disgrace 
which he might sustain from his brethren of 
mankind. When, in addition to this consid- 
eration, he reflects on the frailty of human 
virtue, and considers the weakness of his 
own purposes, it is a 



TABLE OF CONTENTS. 

„ ; CHAPTER I. page 

The True Idea^f flie Religious Life 15 

CHAPTER II. 
The Religious Life Desirable 23 

CHAPTER III. 
Entrance on the Religious Life . . 29 

CHAPTER IV. 
Notice of Some Errors 37 

CHAPTER V. 
Penitence 42 

CHAPTER VI. 
How to Repent 50 

CHAPTER VII. 
The True Idea of Faith 56 

CHAPTER VIII. 
The Religious Life Progressive 63 

CHAPTER IX. 
Justice and Mercy * 68 

13 



14 TABLE OF CONTENTS. 

CHAPTER X. page 

Prayer 75 

CHAPTER XI. 
Influence of the Spirit 81 

CHAPTER XII. 
Meditation. — Secret Prayer 87 

CHAPTER XIII. 
Doing Good 92 

CHAPTER XIV. 
Justice. — Sympathy. — Self-denial. — Cross-bearing. ... 97 

CHAPTER XV. 
Religious Conversation. — Social Worship 103 

CHAPTER XVI. 
Intelligence. — Courtesy 108 

CHAPTER XVII. 
Religious Emotion. — Zeal 112 

CHAPTER XVIII. 
Vain Speculation , 115 

CHAPTER XIX. 
Conformity to the World. — Preparation for Heaven. . 119 



THOUGHTS ON 

The Religious Life, 



CHAPTER I. 

THE TRUE IDEA OF THE RELIGIOUS LIFE. 

Man has the capacity of seeing by means 
of the eye. Without light and visible ob- 
jects, this capacity would be valueless. Light 
and objects are furnished him. 

Man has the capacity of knowing and of 
seeing that which is right — duty. Duties are 
set before him. Man's capacities are fur- 
nished with corresponding objects. 

Man has capacities for love, reverence, and 
obedience. An object perfectly adapted to 
these capacities is found in God. We have 
the same reason to believe that man was 
made to love, reverence, and obey God, 

IS 



1 6 THE RELIGIOUS LIFE, 

which we have to believe that he was made 
to see visible objects. 

All persons who admit the existence of 
an all-wise, omnipotent, holy Creator of men, 
admit that His will ought to be done by men. 
His will is wise and right. Man was made 
to do what is wise and right. 

A wise man is one who acts in accordance 
with the dictates of wisdom. A benevolent 
man is one who acts in accordance with the 
dictates of benevolence. A religious man 
is one who acts in accordance with the will 
of God. As the Bible is the word of God, 
a man is religious in proportion to his obe- 
dience to the requirements of the Bible. 

The will of God has respect to all the ac- 
tions of men, at all times, and under all cir- 
cumstances. It is God's will that men be 
industrious ; that they take care of their 
health ; that they be honest, truthful, be- 
nevolent ; that they be thankful for favors, 
and penitent for sin ; that they have faith in 
God. They can never be placed in circum- 



TRUE IDEA OF THE RELIGIOUS LIFE, \j 

stances where the will of God has no rela- 
tion to them. It is always to be their guide. 
Men are religious so far as they follow this 
guide. 

This view of the religious life differs from 
that entertained by many persons. They 
make a distinction between the religious 
and the secular life. The actions ascribed 
to the latter — the labors of the farmer, the 
artisan, the lawyer — have, in their view, a 
moral, but not a religious character. Acts 
of prayer, of public worship, of self-denial, 
efforts for the extension of the church, have, 
in their view, a religious character. 

If this distinction be correct, a man may 
be a very religious man, while his conduct 
in the secular life may not be very commend- 
able. He may be constant in attending the 
prayer meeting ; but not careful to pay his 
just debts. He may be very zealous for the 
conversion of souls ; but not strictly accu- 
rate in his statements in regard to worldly 
matters. He may be abundant in labors at a 



1 8 THE RELIGIOUS LIFE. 

protracted meeting ; while a piece of work 
which he has promised to do for a neighbor 
remains undone. 

It is God's will that a man should pray ; 
it is also His will that a man should pay his 
debts. To pay one's debts is as truly a re- 
ligious duty as to pray. To speak the exact 
truth is as truly a religious duty as to exhort 
men to flee from the wrath to come. To 
meet one's just engagements is as truly a 
religious duty as to attend the public wor- 
ship of God. God's will has reference to all 
the actions of men. Hence, there is no 
ground for making a distinction between the 
secular and religious life. The whole of life 
should be religious. Man has but one thing 
to do — his duty to God. 

Writers divide man's duties into those 
which he owes to himself, those which he 
owes to his fellow men, and those which he 
owes to God. Man owes it to himself to 
take care of his health. It is God's will that 
he should take care of his health. It is 



TRUE IDEA OF THE RELIGIOUS LIFE. 



19 



man's duty to his neighbor to deal honestly 
with him. It is God's will that he should 
deal honestly with his neighbor. To be 
honest is as truly a religious duty as to be 
devout. 

A distinction may be made between mo- 
rality and religion — between a moral and a 
religious life. A moral man is one who 
avoids the practice of vice, and does to his 
fellow men what they may require of him. 
A man may be a moral man without being 
a religious man. He may avoid the prac- 
tice of vice, and perform his duties toward 
his fellow men, without reference to the will 
of God — without believing in the existence 
of God. An atheist may be a moral man. 

It may be asked : " If a man is a religious 
man in proportion as he does the will of 
God, is not the atheist who speaks the truth, 
and who is honest and benevolent, so far 
forth a religious man ? " 

He is not ; for, in his actions he has no 
reference to the will of God. To do, with- 



20 THE RELIGIOUS LIFE. 

out reference to the will of God, what God 
requires, is not obeying Him. 

Let it be understood, then, that a religious 
life is a life of obedience to the will of God — ■ 
a life spent in the service of God. A true 
idea of the religious life is a necessary con- 
dition of wise efforts toward its realization. 

It may be objected that this view of the 
religious life makes religion to consist wholly 
in action, and gives no place to feeling. In 
the view of many persons, religion consists 
chiefly in feeling. 

God has given man capacities for knowing, 
feeling, and willing. These capacities are 
to be exercised in accordance with the will 
of God. Man's varied feelings form a very 
important portion of his life. His feelings 
give character to his actions. God's will 
has reference to man's feelings as well as to 
his volitions or actions. All his emotions 
desires, affections, and passions — all the ex- 
ercises of his emotive nature must be in ac- 
cordance with the will of God. The Bible 



TRUE IDEA OF THE RELIGIOUS LIFE. o\ 

gives due prominence to man's emotive na- 
ture. 

" I desire religion that I may be happy/' 
says one. This indicates the idea enter- 
tained by many, that religion is something 
which makes its possessor happy, and is there- 
fore desirable. 

Religion is not a possession, but a life — a 
life regulated by the will of God. There is 
no such thing as religion apart from a reli- 
gious life. To seek for religion is to seek 
for conformity to the will of God. Perfect 
conformity to the will of God is perfect 
holiness. Holiness is the great object of the 
religious life. We are to seek holiness, not 
because we shall gain happiness thereby, but 
because it is right. 

God has ordained that right doing shall 
be followed by happiness. Happiness is not 
something to be possessed. It is a condi- 
tion of soul consequent upon the perform- 
ance of duty. 

Happiness is closely connected with the 



22 THE RELIGIOUS LIFE. 

exercise of the emotive nature. God re- 
quires the exercise most conducive to happi- 
ness. Man's highest happiness is found in 
the exercise of love. To love God with all 
the heart is to be as happy as the constitu- 
tion of our nature will allow. A man is 
happy just in proportion as he is religious. 
As God is infinitely wise, his precepts must 
be the best possible precepts. The best 
possible precepts must tend to the perfec- 
tion of the soul. The highest possible per- 
fection can be attained by obeying God — by 
becoming a religious man. 



CHAPTER II. 

THE RELIGIOUS LIFE DESIRABLE. 

SOME things, undesirable in themselves, 
are the necessary means to desirable ends. 
Some persons take this view of the religious 
life. They regard it as something to be en- 
dured for the sake of the advantages which 
it secures. 

The religious life is desirable in itself. It 
is desirable that the soul should put forth 
its true life, just as it is desirable that the 
tree should put forth its true life. 

In becoming religious, a man becomes 
what God made him to be. It is desirable 
that man should be what the all-wise and 
benevolent Creator made him to be. 

It is desirable that the child should be 
in sympathy with his loving parent. God 
teaches us to call him our Father. He al- 
ways teaches us that which is true. He is a 

23 



24 



THE RELIGIOUS LIFE. 



just and loving Father. His children ought 
to be in sympathy with him. It is unseemly 
for the child to be indifferent to the interest 
and affection of his loving Father. 

We all know the connection between love 
and happiness. Our highest happiness con- 
sists in the exercise of affection toward 
worthy objects. The purer the affection, 
and the more perfect the object, the greater 
the happiness. 

The religious life is a life of love, of obe- 
dience prompted by love. Hence, love is 
said to be the fulfilling of the law. 

Acts prompted by love are always happy 
acts. The tendency of religion is to make 
every act of our lives a happy act. So far 
from interfering with man's happiness, re- 
ligion makes the fullest provision for it. 

It is desirable to be in sympathy with 
God as the omnipotent Ruler. God gov- 
erns the universe. He doeth his will in the 
armies of heaven, and among the inhabi- 
tants of the earth. He worketh all things 



THE RELIGIOUS LIFE DESIRABLE. 



25 



according to the counsel of his own will. 
None can strengthen himself against him 
and prosper. 

It is certainly desirable to have the favor 
and protection of the omnipotent Ruler. 
In no other way can man accomplish the 
objects he was made to accomplish. In no 
other way can he be successful in his life- 
work. 

No man expects to succeed in opposition 
to God's physical laws. No man expects to 
rear a stable column whose line of gravity 
falls without the base. No man expects to 
make a successful voyage in a vessel whose 
specific gravity is greater than that of water. 

God's moral laws are more unchangeable 
than his physical laws. Heaven and earth 
shall pass away sooner than one jot or one 
tittle of the law shall fail. God can sus- 
pend the law of gravitation ; but he cannot 
suspend the law of holiness. And yet men 
expect to succeed while disregarding God's 
moral law ! 



2 6 THE RELIGIOUS LIFE. 

It may be said : " They do succeed — they 
gain wealth, pleasure, power." 

A man does not succeed in crossing the 
ocean when he gets halfway over and goes 
to the bottom. The success of an immortal 
being must have reference to the whole 
duration of his being. He who succeeds in 
his plans for a few years, and fails for the 
remaining years of his life, cannot be called 
a successful man. He who succeeds for 
threescore years and ten, and fails for eter- 
nity, cannot be called a successful man. As 
all plans in opposition to the laws of gravi- 
tation must ultimately fail, so all plans in 
opposition to the law of holiness must ulti- 
mately fail. 

The dictates of holiness are coincident 
with the dictates of infinite wisdom. Ef- 
forts put forth in accordance with the dic- 
tates of infinite wisdom, cannot fail. They 
will accomplish just what infinite wisdom 
designs they shall accomplish. Let a man 
follow God's directions, and his labors will 



THE RELIGIOUS LIFE DESIRABLE. 



27 



not be in vain. He will be a laborer to- 
gether with God. So far as he follows 
God's directions, he will be successful. He 
may not accomplish what he desires and 
expects, but he will accomplish what God 
designs. When a man accomplishes w T hat 
God designs he shall accomplish, he has rea- 
son to be satisfied with his success. 

What a man regards as failure, God often 
regards as success. As the stars, while roll- 
ing onward, sometimes seem to have a retro- 
grade movement, so apparent failure is some- 
times real success. 

The religious man is in harmony with God 
and with his government. He knows that 
he does not live in a fatherless and un- 
governed world. He may be in the midst 
of disorder and evil, yet he knows that all 
things are under the divine control, and 
that all things shall work together for good 
to those who love God. 

Religion does not put an end to sickness, 
care, and trouble ; but it enables us so to bear 



28 THE RELIGIOUS LIFE. 

them, that our progress toward perfection is 
increased. Religion does not destroy death ; 
but it takes away its sting, and makes it an 
introduction to life eternal. 



CHAPTER III. 

ENTRANCE ON THE RELIGIOUS LIFE. 

It is optional with a man whether he will 
be a farmer or not. He may decide not to 
be a farmer, without violating any principle 
of wisdom or of rectitude. It is not optional 
with a man whether he will be a religious 
man or not. He was made to be a religious 
man. He was made to do right — always to 
do right. The will of God is the supreme 
rule of right. He was made to do the will 
of God. 

Obedience to the will of God as made 
known by nature and by revelation is the 
duty of every one. Our moral nature teaches 
us that we are always to do right. The 
Bible commands us to be holy as God is 
holy. 

One can, at any time he pleases, enter 
upon a course of intellectual improvement 

29 



30 



THE RELIGIOUS LIFE. 



by exercising his mind in perceiving truth. 
Can he, at any time he pleases, enter upon 
a course of religious improvement by exer- 
cising his powers in obeying God? One 
can, of his own will, enter upon a course of 
intellectual improvement : can he, in like 
manner, enter upon a course of religious im- 
provement ? 

Man has by nature all the powers neces- 
sary in order to obey God. A knowledge 
of God's character and law is required : he 
has capacities for knowing. Love to God 
is required : he has capacities for loving. 
As he thus has the powers required for obe- 
dience, can he not, at any time he chooses, 
enter on a course of obedience? 

The obedience required is something more 
than external conformity to the law of God. 
Doubtless man can, by the exercise of his 
will, break off from vice and do many things 
which God requires. But God looks beyond 
the external act to the motive. The obe- 
dience which he requires is an obedience 



ENTRANCE ON THE RELIGIOUS LIFE. 



31 



springing from love. Can one who is not a 
religious man enter, by an act of will, upon 
this course of loving obedience? Can a 
man enter upon the religious life, just as he 
can enter upon the intellectual life ? 

One with scarcely any desire for mental 
improvement can, by a resolute course of 
mental exercise, acquire a love for intellec- 
tual pursuits. Can one, in like manner, 
gradually form habits of loving obedience? 

These questions relative to entering on 
the religious life must be answered in the 
negative. Though man is a free moral agent, 
he cannot, by mere force of will, enter upon 
a course of loving obedience to God. The 
difficulty is not owing to the lack of the 
requisite powers, but to a want of disposi- 
tion to use them. 

This want of disposition is owing to the 
disordered condition of man's nature. Men 
come into the world with dispositions or 
tendencies which invariably lead them to 
sin. Universal experience and observation 



32 



THE RELIGIOUS LIFE. 



are in keeping with the teachings of the 
Bible, that all men are sinners — are alienated 
from God — have not the. love of God in 
them. He who has no love for God cannot 
render him a loving service. 

This stupendous fact or doctrine of natu- 
ral depravity meets us when we ask, " How 
shall we enter on the religious life?" Men 
have tried to ignore it — have denied it; but 
the unvarying experience of ages, and the 
explicit declarations of Scripture, cannot be 
set aside. The fact of depravity is as patent 
to the observer, as is the fact of gravitation. 
One may deny the Scripture account of its 
origin in the fall of Adam ; but he cannot 
deny the fact that all men have done wrong. 
The doctrine of depravity is not a doctrine 
peculiar to the Bible any more than the doc- 
trine of gravitation is peculiar to the Bible. 
The Bible, so far as it has occasion to treat 
of man, proceeds on the fact of human de- 
pravity ; so far as it has occasion to treat of 
material objects, it proceeds on the fact of 



ENTRANCE ON THE RELIGIOUS LIFE. 



33 



gravitation. Men might as well deny the doc- 
trine of gravitation because it is recognized 
in the Bible, as to deny the doctrine of de- 
pravity, because it is recognized in the Bible. 

The doctrine of depravity has been mis- 
represented. Its advocates have sometimes 
used expressions which have been misunder- 
stood, and have awakened prejudices. The 
Bible does not assert that men are as wicked 
as they can be, but that they are alienated 
from the love of God, and are prone to sin. 
Those who have used the unfortunate phrase 
" total depravity/' have not meant to assert 
that men are as bad as they can be, and that 
there are no degrees in depravity. The most 
depraved creature on earth may become still 
more depraved. 

The Bible does not assert that men are 
always governed by selfish motives. It recog- 
nizes the fact that they may possess praise- 
worthy qualities. The young man who came 
to Jesus manifested qualities which led Jesus 
to love him, though, owing to avarice, he did 
3 



34 THE RELIGIOUS LIFE. 

not enter upon the religious life. There is 
nothing in the teaching of the Scriptures 
requiring us to deny that some men not 
religious are upright in their dealings with 
others, kind-hearted and affectionate, pos- 
sessed of many amiable and even noble quali- 
ties. What the Scriptures insist on is that 
men are, by nature, alienated from God, 
that they have not the love of God in them, 
and, therefore, are not subject to his law, 
"neither indeed can be." 

Hence, a change in the condition of the 
soul is necessary in order to entrance upon 
a course of loving obedience — to entrance 
upon the religious life. 

This change is compared by Christ to a 
new birth. " Ye must be born again." The 
apostle compares it to a new creation, " cre- 
ated anew in Christ Jesus." These forms of 
expression are figurative, and plainly mean 
more than a mere determination to change 
one's course in life — a mere resolution to 
serve God. 



ENTRANCE ON THE RELIGIOUS LIFE. 



35 



This change is ascribed to the agency of 
the Holy Spirit. The change is a mysteri- 
ous one. The process is unknown to con- 
sciousness, and, of course, cannot be de- 
scribed. The fact that it has taken place 
is known from the effects which follow. 
" The wind bloweth where it listeth, and 
thou hearest the sound thereof, but canst 
not tell whence it cometh and whither it 
goeth. So is every one that is born of the 
spirit." 

A divine power, effecting such a change in 
the condition of the soul as shall render it 
capable of entering upon a course of peni- 
tent, trusting, loving obedience, is necessary. 
This is clearly taught in the Bible, and is 
confirmed by human experience. Multi- 
tudes have been convinced of the duty of 
loving and serving God, and have endea- 
vored to render obedience to his holy law. 
Their efforts have revealed their guilt and 
moral weakness. Some have given over 
striving, and have returned to their sinful 



36 THE RELIGIOUS LIFE. 

courses. Others have thrown themselves 
on the converting mercy of God. 

The Bible recognizes the depraved, sin- 
ful condition of men, and provides a method 
for their recovery to holiness. The religion 
of the Bible is a religion for fallen men. 
The Son of Man came to save the lost. 



CHAPTER IV. 

NOTICE OF SOME ERRORS. 

THE change in the condition of the soul, 
whereby it is rendered capable of entering 
upon a course of penitent, believing, loving 
obedience, is sometimes called regeneration, 
sometimes conversion. When the former 
term is used, the attention is turned to the 
cause — the Holy Spirit ; when the latter 
term is used, the attention is turned to the 
effect — the change in the voluntary actions 
of the subject. 

The relation of conversion to the religious 
life, is not rightly apprehended by all. We 
sometimes hear it spoken of as the chief ele- 
ment of the religious life. We hear it said 
that the great object of effort is the conver- 
sion of men. It is regarded as a passport 
to heaven. 

It is difficult to attach undue importance 

37 



38 THE RELIGIOUS LIFE. 

to conversion. It is difficult to attach un- 
due importance to the beginning of any 
laudable course of action. Conversion is 
the beginning of the religious life. 

It is not difficult to attach undue import- 
ance to certain notions connected with con- 
version. Because there is such a thing as 
conversion, it does not follow that all our 
ideas respecting it are correct. 

Some persons have in their minds a for- 
mula to which they would have all cases con- 
formed. There must be a process of anxiety 
and distress, of weeping, reading the Bible, 
and praying, followed by peace and joy. In 
their view, he who has passed through these 
processes, has " experienced religion. " A 
reformed mode of life must follow ; but the 
great work is done. These persons are con- 
tinually looking back to their conversion. 
Their hope of salvation is founded on the 
genuineness of their conversion. The great 
question with them is : " Was my conversion 
genuine ?" 



XOTICE OF SOME ERRORS. 



39 



We arc not authorized to form a theory 
of conversion to which all cases must be 
conformed under pain of being regarded as 
spurious. There is a general resemblance 
in the exercises connected with the begin- 
ning of the religious life ; there is also great 
diversity. In some cases the fears are 
greatly excited ; in other cases there is a to- 
tal absence of fear. In some cases there is 
a deep sense of guilt — remorse ; in other 
cases, a calm conviction of sin and ruin. In 
some cases there is a conscious feeling of sin 
forgiven ; in others, a faint hope of mercy. 
Some persons can point to the place and 
time when the change took place ; others 
can point only to the changed desires and 
aspirations of the soul. 

These are diversities of exercises, the re- 
sult of the same Spirit. A man should not 
ask whether he has been converted accord- 
ing to some prescribed formula ; but whether 
his present feelings, thoughts, and actions 
show that he is in harmony with God. 



4Q 



THE RELIGIOUS LIFE. 



The recorded experiences of men of emi- 
nent piety are interesting and instructive. 
They show a great variety in the immediate 
causes of attention to the subject of reli- 
gion, and a great variety in the mental exer- 
cises preceding and accompanying entrance 
upon the religious life. 

No one should attempt to conform his 
experience to the example of any one. The 
Scriptures set forth clearly what we must do 
to be saved. They do not require us to 
have an experience after the type of Paul, 
or of Wesley, or of Edwards. They require 
us to repent, and to believe on the Lord 
Jesus Christ. 

In the preceding pages, the attempt has 
been made to give a clear idea of the re- 
ligious life — to show that religion is not a 
creed, or a form, or something added to the 
secular life ; but a life of progressive obe- 
dience to the will of God. 

The attempt has also been made to show 
why a change usually termed conversion or 



XOTICE OF SOME ERRORS. 4I 

regeneration is necessary in order to enter- 
ing on the religious life. 

Incorrect views in regard to conversion 
have been exposed, in order to prepare the 
way to show how one may enter upon the 
religious life. 



CHAPTER V. 

PENITENCE. 

We have seen that the religious life is a 
life of obedience to the will of God. The 
will of God has reference to all the actions 
of life, whether we eat or drink, or whatever 
we do. In what way can a sinner enter on 
this life ? 

It is certain that a sinner will not become 
a religious man unless he resolves to become 
one ; but will his resolving to become a re- 
ligious man, make him a religious man? 
Can he, by an act of will, change the current 
of his moral life from disobedience to obe- 
dience? or can he, by an act of will, enter 
upon a course of action which will gradually 
effect this change ? 

We have seen that he cannot do this. 
We have seen that his inability is owing not 
to any deficiency of power so far as volun- 

42 



PENITENCE. 



43 



tary action is concerned, but to want of in- 
clination. It is the inability of the child 
who cannot render a loving obedience to his 
father, because he has no love for him. So 
long as love is entirely wanting, he cannot 
render a loving obedience. 

We have seen that by nature man is alien- 
ated from God. This alienation sometimes 
appears in the form of positive hostility, 
illustrating the assertion of the Apostle, that 
"the carnal mind is enmity against God." 
Of all men it can be said in the words of 
Jesus : u Ye have not the love of God in 
you." Where there is this alienation, there 
can be no loving obedience. Hence, as we 
have seen, there is need of a change in the 
condition of the soul — a change effected by 
divine power. 

When a sinner asks, " What must I do to 
be saved ? " the divine answer is not, " Enter 
on a course of obedience which will gradu- 
ally become more and more perfect ; " nor 
is it, " Wait inactive till the Spirit has pro- 



44 



THE RELIGIOUS LIFE, 



duced a change in the condition of your 
soul." The Divine answer is : " Repent, 
and believe on the Lord Jesus Christ." 

The first thing to be done by him who 
would become a Christian is to repent. 
Hence, he needs to know why he should 
repent, what it is to repent, and what is the 
relation which repentance has to the re- 
ligious life. 

Because a man cannot convert himself, it 
does not follow that he cannot do anything 
toward his conversion. A certain amount 
of knowledge is necessary to his conversion. 
That knowledge he can acquire. 

The sinner should repent because he is a 
sinner. He has done nothing but sin since 
he became capable of moral action. He 
was made to do right — to do right at all 
times and under all circumstances. He has, 
in many instances, done wrong when the 
claims of right were clearly set before him. 
He has done many things without consider- 
ing whether they were right or wrong. He 



PENITENCE. 



45 



was made to render a loving obedience to 
the will of God. He has not loved God, 
and has not performed a single act of obe- 
dience ; that is, of obedience prompted by 
love. He is under obligation to be holy, but 
he is unholy — every act of his life is unholy 
— by positive transgression or defect in mo- 
tive. 

He may not be an immoral man. He may 
be a moral, amiable, affectionate man ; but 
he has lived without God. All his acts are 
tainted with rebellion against his lawful sove- 
reign. He is a sinner, and hence it is rea- 
sonable that he should repent. 

What is it to repent? What is repent- 
ance? Anxiety, fear, in view of the conse- 
quences of sin, is not repentance. The sin- 
ner has abundant reasons for fear. God has 
said, " The soul that sinneth, it shall die." 
Justice and judgment are the habitation of 
His throne. He has declared that He will 
by no means clear the guilty. The conse- 
quences of sin are set forth in language the 



46 THE RELIGIOUS LIFE. 

most appalling. It is reasonable that the 
sinner should fear the wine-press of the wrath 
of Almighty God. But fear, terror, is not 
repentance. 

The uneasiness, self-disapprobation, the 
remorse which follows the commission of 
sin, is not repentance. Remorse is deep 
distress ; but remorse is not repentance. 
Hence, efforts to increase the excitement of 
fear, or the intensity of remorse, by listening 
to alarming exhortations, or reading books 
appealing to the fears, or by visiting scenes 
of excitement, furnish no aids to repentance. 
Such efforts imply ignorance of the true na- 
ture of repentance. 

It is true that fear and remorse may have 
some connection with repentance. A sense 
of danger may lead one to take measures 
for safety. A sense of guilt, remorse, may 
awaken the desire of deliverance, may lead 
to proper efforts for that end. 

A not uncommon error in regard to re- 
pentance is, that it consists in feelings of 



PENITENCE. 



47 



distress ; and that, the greater the distress, 
the more thorough the repentance. So far 
is this from being true, that there may be 
intense distress in view of sin, without the 
slightest feeling of penitence. Penitence 
consists, for the most part, in feeling — in 
sorrowful feeling; but all sorrowful feeling 
is not penitence. 

A child, in a moment of forgetfulness or 
passion, has disobeyed and grieved his lov- 
ing parent. The child is sorry for his con- 
duct. He may not have any fear of punish- 
ment ; he may feel sure of prompt forgive- 
ness : but he cannot forgive himself. His 
sorrow, not his fear of punishment, leads 
him to resolve that he will never repeat the 
act of disobedience. He is penitent : he has 
repented of his disobedience. 

When one feels sorry that he has sinned 
against a loving and holy God ; when he is 
sorry for sin for its own sake, irrespective of 
consequences ; when his sorrow leads him 
earnestly to desire that he may sin no more; 



48 THE RELIGIOUS LIFE. 

when he feels that he has forfeited the favor 
of God, and that his condemnation is just ; 
when he feels that it is an evil and bitter 
thing to sin against God ; he is penitent. 

He is now in a proper condition to re- 
ceive pardon, if provision has been made for 
the exercise of the pardoning power. Peni- 
tence does not atone for sin. Sorrow for 
having transgressed the law does not sever 
the connection between the transgression and 
the penalty. 

Penitence is the appropriate condition for 
the reception of pardon. No executive 
would pardon a criminal whose only feeling 
with respect to his crime was a fear of pun- 
ishment, and who cherished the same dispo- 
sition which led to the commission of the 
crime. True penitence does not merit par- 
don, but is the appropriate and necessary 
condition of pardon. 

Penitence is the antecedent of faith. The 
sinner is commanded to repent, and to be- 
lieve the gospel. What is the penitent to 



PEXITEXCE. 



49 



believe? He is to believe that God, for 
Christ's sake, will forgive his sins, and grant 
him the aids of divine grace. Why should 
he believe this? Because God has promised 
it. There can be no better reason for believ- 
ing a thing than the fact that God has ut- 
tered it — the fact that it rests on the ve- 
racity of God. 

This promise is made to the penitent only. 
Hence, none but the penitent can believe. 
Penitence is thus the necessary condition of 
faith. 

4 



CHAPTER VI. 

HOW TO REPENT. 

HOW shall a man repent ? Can he, by an 
act of will, bring his mind into the condition 
termed penitence? This question must be 
answered in the negative ; but it does not 
follow that a man cannot do anything relat- 
ing to repentance. There are essential con- 
ditions within his power. No man can rea- 
sonably refuse to do that which is within 
his power, because there are some things 
beyond his power. 

In order to repentance, a man must be 
convinced that he is a sinner ; not that he 
has committed some sins, but that the whole 
course of his life has been a sinful course. To 
this end, a knowledge of God's law is neces- 
sary. The sinner must know what God re- 
quires of him, and must compare his conduct 

SO 



HOW TO REPENT. 



Si 



with God's requirements. He who is igno- 
rant of God's law, or, knowing it, does not 
compare his conduct with it, cannot be con- 
vinced of sin. He may feel uncomfortable ; 
but he cannot feel that he is a sinner. It is 
not affirmed that the study of God's law 
and of one's conduct will produce true con- 
viction of sin ; but that this knowledge and 
comparison are essential conditions of con- 
viction. Let no one who neglects these con- 
ditions of repentance say, " I cannot re- 
pent." These conditions are clearly within 
his power. The special aid of the Holy 
Spirit is not necessary in order that one may 
learn the truths necessary to repentance. 
The sinner must have a knowledge of the 
character of God. He may have a knowl- 
edge of the divine law, and may know that 
he has been guilty of disobedience ; the 
feeling consequent upon that knowledge will 
be greatly modified by his view of the char- 
acter of the Lawgiver and Judge. One may 
see that he has disobeyed the stern com- 



52 THE RELIGIOUS LIFE. 

mands of a just Ruler. One may see that 
he has disobeyed the loving commands of a 
Father who is most anxious for his welfare, 
and whose commands have reference to his 
highest good, and who has mingled entrea- 
ties with his commands. The feelings of the 
latter, in view of his disobedience, must dif- 
fer widely from those of the former. 

In order to penitence, the sinner must 
know the character of the Being whose laws 
he has transgressed. He needs to know the 
character of God. 

The character of God is clearly revealed 
in his Holy Word. Hence, he who would 
repent must study the Bible, that he may 
become acquainted with the character of 
God. "Acquaint thyself with God, and be 
at peace with him." There can be no peace 
with God for a sinner, except through peni- 
tence and pardon. 

The sinner, therefore, should study the 
Bible ; not because it is a meritorious act 
lessening his guilt, but that he may have the 



HOW TO REP EXT. 



53 



knowledge of God necessary to repentance. 
He who looks upon God as a hard Master, 
cannot have toward him the feelings of a 
true penitent. 

Men who have not studied the Bible have, 
commonly, very defective views of the Di- 
vine character. It is true that no one can, 
by searching, find out God to perfection. 
The finite cannot fully comprehend the in- 
finite. Still, man can learn that w T hich is 
clearly revealed. 

The sinner can learn from the Bible that 
God is just ; that he must be just at all 
times. He can also learn that God is bene- 
volent ; that his benevolence prompted the 
sublimest act which the universe has wit- 
nessed. " God so loved the world that he 
gave his only begotten Son, that whoso- 
ever believeth in him should not perish, but 
have everlasting life." He can learn that 
God is not willing that any man should 
perish ; but desires that all should come to 
repentance. He learns that " Like as a 



54 



THE RELIGIOUS LIFE. 



father pitieth his children, so the Lord 
pitieth them that fear him ; " that as the 
father ran to receive the returning prodigal, 
the Lord is ready to receive and love and 
save every repentant sinner. 

One says, " I have studied the law of God, 
and I know that its requirements are just 
and wise, and adapted to promote the hap- 
piness of man. I have learned something of 
God. I have learned that he is a holy, just, 
loving, merciful Being. I know that I have 
failed to render obedience to the law, and to 
feel toward God as I ought. I know that I 
have done nothing but sin, either by trans- 
gression or defect. Still, I have not the 
feelings which constitute penitence, and I 
know not how to awaken them. I know how 
I ought to feel ; but how to get the feeling, 
I know not." 

There is evidently need of a power from 
without— an influence to cause the truths 
perceived to make on the mind the impres- 
sion they are adapted to make. There is 



HOW TO REPENT. 



55 



need of the influence of the Holy Spirit. 
How shall that influence be secured ? 

Christ says, " If ye, being evil, know how 
to give good gifts unto your children, how 
much more shall your Heavenly Father give 
the Holy Spirit to them that ask him ? " 

The implied promise is to those who ask 
him — to those who ask, feeling their need. 
There is a theory that God will hear the 
prayers of converted persons, and of con- 
verted persons only. There is no warrant 
for this theory in the word of God. Let the 
sinner take God at his word ; let him ask for 
that which is essential to his repentance — 
the influence of the Holy Spirit. 



CHAPTER VII. 

THE TRUE IDEA OF FAITH. 

The conditions of salvation are repentance 
and* faith. Through the exercise of these, 
the sinner enters upon the religious life. 

We have endeavored to set forth the true 
idea of repentance. What is the true idea 
of faith ? What is it to believe on the Lord 
Jesus Christ? What is that faith which jus- 
tifies ? 

Faith is something more than the mental 
act of believing. Every one knows what it 
is to believe a proposition. Faith includes 
the act of believing; but it is something 
more. You believe that Jesus Christ died 
for sinners. That is not believing on Christ. 
You believe that he spoke the truth when 
he said, " Him that cometh to me, I will in 
no wise cast out."* That is not believing on 

56 



THE TRUE IDEA OF FAITH. 



57 



Christ. You believe that God exists. That 
is not having " faith in God." You believe 
that God has promised forgiveness for Christ's 
sake, to the penitent sinner. You have not 
the slightest doubt of the fact. That is not 
having faith in Christ. 

Faith is confidence in a personal being. 
Faith in Christ is confidence — trust in his 
promises and his character. One may be- 
lieve that he is trustworthy without trusting 
in him. Belief may be general. Faith must 
be particular. One has faith in Christ when 
he trusts him as his personal Saviour. 

Like many of the simplest operations of 
the human mind, faith is often spoken of in 
a manner adapted to mislead the hearer. It 
is spoken of as the instrument of salvation — 
as something which is antagonistic to, or 
takes the place of, works in the method of 
salvation. The frequent personification of 
faith has a tendency to mislead — to turn the 
mind away from the simple, indefinable idea 
of trust. 



58 THE RELIGIOUS LIFE. 

The idea of faith, of confidence in a per- 
son, of trust, is familiar to all men. It forms 
a part of their every-day experience. Re- 
ligious faith is simply the realization of this 
idea in the religious life. 

A father who has never deceived his child, 
promises him a book on the morrow. The 
child has perfect confidence in his father's 
promise. He feels sure that he shall have 
his book at the appointed time. He trusts 
his father — has faith in his father. 

This state of mind is strictly analogous to 
that which constitutes faith in Christ. 

Perhaps the child has contracted a debt at 
a bookstore. He asks his father for money 
to pay the debt. The father says, " I will 
pay it for you." The son believes him — 
trusts him to pay the debt. Soon afterward 
the father says, " I have paid that debt." 
The child believes him, and has no further 
anxiety about it. 

Christ says that he will forgive and save 
every penitent sinner. The sinner who be- 



THE TRUE IDEA OF FAITH. 



59 



lieves him — trusts him — exercises faith. His 
sins are forgiven, and he is placed in a con- 
dition to render a loving obedience to the 
will of God. A right spirit is renewed 
within him, whereby he can enter upon a 
course of obedience which shall be " as the 
shining light which shineth more and more 
unto the perfect day." 

It may be said that belief and trust are 
not voluntary. One cannot believe a propo- 
sition by willing to believe it. One cannot 
trust by willing to trust. How, then, can 
he exercise faith? 

It is not affirmed that the state of mind 
termed confidence, trust, faith, can be the 
direct result of an act of will. The necessa- 
ry conditions of faith are within one's power. 
Just as one can examine the evidence adapt- 
ed to produce belief, one can examine the 
evidence adapted to produce faith. In order 
to believe, the mind must have adequate 
evidence of the truth of a proposition. In 
order to trust, the mind must have adequate 



60 THE RELIGIOUS LIFE. 

evidence of the trustworthiness of the object 
of trust. 

Will an examination of the trustworthi- 
ness of Christ produce trust — faith ? If, as 
will be the case, the evidence of trustworthi- 
ness is found to be overwhelming, will faith 
follow, just as belief follows the evidence of 
truth ? 

There are many persons who have no 
doubt whatever as to Christ's trustworthi- 
ness, and of his ability and willingness to 
save, who do not trust in him, and who say 
they cannot trust in him. 

They desire salvation, they have sorrow 
for their sins — perhaps they are truly peni- 
tent ; but they cannot believe that Christ 
will forgive and save them. They cannot 
say or feel, " I am forgiven and saved ; for 
Christ has promised to forgive and save me." 
They cannot trust him for pardon and the 
spirit of obedience. 

Why cannot they trust the most trust- 
worthy being in the universe ? 



THE TRUE IDEA OE FAITH. 6 1 

The Scriptures speak of an evil heart of 
unbelief. Reference is had to the natural 
alienation of the soul from God. Owing to 
this departure from the living God, the in- 
fluence of the Holy Spirit is necessary to 
the exercise of repentance and faith. In a 
most important sense, repentance and faith 
are gifts of God : at the same time, they are 
the sinner's own act. 

The mental processes which precede the 
conscious exercise of faith, differ in dif- 
ferent persons. Some, convinced of their 
sin and ruin, seeing the method of pardon, 
accept it with joy, having no experience of 
difficulties in the way of so doing. All such 
persons ascribe their repentance and faith 
to the influence of the Holy Spirit. They 
are all prepared to say with Paul, " By the 
grace of God I am what I am." 

Others find many difficulties in the way. 
They see what they ought to do, but are un- 
able to do it. After many fruitless efforts, 
finding their condition to be no better, but 



62 THE RELIGIOUS LIFE. 

growing worse, they are driven to despair 
of all efforts, and to cry out with sinking Pe- 
ter, " Save, Lord, or I perish ! " Driven to 
despair of themselves, they are shut up to 
the necessity of throwing themselves on the 
mercy of Christ — of trusting in Christ. 

If a man is fully convinced that he is a 
sinner — a lost sinner — and that he cannot 
save himself ; if he has a desire to be saved 
from sin as well as from the consequences of 
sin ; if he sees that the will of God is a most 
reasonable and desirable directory of life ; 
if he seeks to conform his whole life to that 
will, looking to God for help, and relying 
upon the merits of Christ as the ground of 
his acceptance with God, he has a right to 
regard himself as a converted man. No 
depths of sorrow and no heights of joy can 
furnish evidence so satisfactory. He need 
not trouble himself because he cannot adopt 
the language used by others in giving ex- 
pression to their experience. 



CHAPTER VIII. 

THE RELIGIOUS LIFE PROGRESSIVE. 

CONVERSION is the beginning of the re- 
ligious life — of a life of obedience to the will 
of God. It places the soul in a condition 
rendering the formation of holy habits pos- 
sible. Religious habits are formed just as 
other habits are formed. Habits of obedi- 
ence are formed by the repetition of acts of 
obedience ; habits of self-denial are formed 
by the repetition of acts of self-denial ; hab- 
its of prayer are formed by the repetition of 
acts of prayer. 

The gospel is a scheme for the restoration 
of the image of God to the soul of man. 
This scheme does not make provision for a 
sudden restoration of the divine image. No 
doubt the Holy Spirit can make a sinner per- 
fectly holy in an instant of time ; but the 
dispensation of the Spirit is not after that 

63 



64 THE RELIGIOUS LIFE. 

manner. A capacity for genuine obedience 
is given to the soul once dead in trespasses 
and sins. A germ of holiness is implanted. 
Then appears, first the blade, then the ear, 
after that the full corn in the ear. The re- 
ligious life is a life of advancement in holi- 
ness. Means and aids are furnished so that 
the soul can go from strength to strength, 
till it becomes holy as God is holy. The 
object of redemption, the restoration of the 
soul to holiness, is then accomplished. 

The character of one's religious life will 
depend very much on the course pursued 
at the outset. All men admit the import- 
ance of right instruction as to conversion. 
The truths necessary to conversion must be 
carefully taught. Some persons who insist 
on this, seem in a measure indifferent to in- 
structions subsequent to conversion. They 
assume that the converted man will be saved. 
They seem to think that the chief matter is 
disposed of, and that the remaining portion 
of the religious life is of little consequence. 



THE RELIGIOUS LIFE PROGRESSIVE. 65 

Let it be remembered that conversion is 
the beginning of the religious life. It is 
important that one should begin right. It 
is equally important that he should go on 
right. 

The young convert is often told that he 
must work for God — that, having been con- 
verted himself, he must labor for the conver- 
sion of others. He is told that he must go 
and work in the Lord's vineyard. He is 
thus led to believe that his chief duties as 
a religious man consist in exhorting sinners, 
attending and taking part in meetings, and 
in public efforts for promoting the interests 
of the church. He gives himself zealously 
to these objects, to the neglect of the every- 
day duties of life. He may be conscious of 
this neglect, but decides that, in the sup- 
posed conflict of duties, those in which he 
is engaged claim precedence. 

Now, he who has been rightly instructed, 
knows that in the divine government there 
are no " conflicts of laws " — no conflicts of 
5 



66 THE RELIGIOUS LIFE. 

duties. It is true that every converted man 
is to work in God's vineyard. With Paul, 
he should ask, " Lord, what wilt thou have 
me to do?" He should seek to do at all 
times what God would have him to do. He 
will be led to see that he may be working 
for God as truly when he is guiding the 
plough as when he is leading the social wor- 
ship of God. He will learn that zeal in the 
performance of one class of duties will not 
atone for the neglect of another class of du- 
ties. He will see that he has but one thing 
to do — the will of God ; and that all the re- 
quirements of that will are equally impera- 
tive. 

When one sets out on his religious life, a 
correct knowledge of his duty is of the ut- 
most importance. It is owing to the want 
of this knowledge that there are so few, 
comparatively, who illustrate the progres- 
sive character of the Christian life. Many 
Christians seem to be stationary. They 
have been converted ; a great change has 



THE RELIGIOUS LIFE PROGRESSIVE. 67 

taken place ; they are better men than they 
were before ; but there is no visible increase 
in goodness. At the end of the year, or of 
a term of years, they are no more Christ-like 
than they were when first converted. 

Men are converted that they may become 
like Christ ; that they may grow in grace — 
make progress in holiness. 

To acquire the requisite knowledge, re- 
course should be had to the study of the 
Bible. The Bible is the guide-book of the 
religious man. It should be studied with 
prayer for the illuminating influences of the 
Holy Spirit. We need to know the mind 
of the Spirit; and the aid of the Spirit is 
necessary for the attainment of that knowl- 
edge. 

Some persons read the Bible as a re- 
ligious duty, without any further definite 
aim. The Bible was given us to teach us 
what to do. 



CHAPTER IX. 

JUSTICE AND MERCY. 

PRAYER is one of the first acts of the con- 
verted soul. When Ananias was sent to 
Paul, it was told him, " Behold, he prayeth." 
Ananias recognized prayer as the act of a 
converted soul ; he addressed Saul by the 
title of " Brother." 

The truths connected with the right exer- 
cise of prayer should be clearly apprehended. 
When a man prays, he asks an undeserved 
favor from God. He has sinned, and has 
forfeited all claim to the divine favor. He 
can come to God as a suppliant, and only as 
a suppliant. He has no occasion to ask for 
justice at the hand of God. To receive jus- 
tice were to receive utter ruin. What man 
needs is mercy. 

Prayer is founded on the fact that God is 
merciful. He is also just; and justice re- 

68 



JUSTICE AND MERCY. fig 

quires the strict enforcement of law. Jus- 
tice and judgment are the habitation of his 
throne. Mercy and truth go before him. 
His mercy endureth forever ; yet he will by 
no means spare the guilty. He is not will- 
ing that any should perish ; yet he declares, 
"The soul that sinneth, it shall die. ,, We 
find here apparently conflicting utterances 
in regard to the character of the High and 
Holy One. 

God is a perfect Being. There can be no 
inconsistencies in his holy character. If he 
is just, he can show mercy only in consistency 
with justice. 

The claims of justice are supreme. When- 
ever a just action is set before us, we in- 
stinctively perceive that it ought to be done. 
Let a course be set before us, adapted to 
gratify our desires, but involving injustice 
toward others, and we see at once that it 
ought not to be taken. The human mind 
recognizes justice as the supreme law. Jus- 
tice is the fundamental law of the state ; it 



70 



THE RELIGIOUS LIFE, 



is higher than the constitution. It is the 
grand constitutional law of the Universe, 
to which every act of the divine govern- 
ment is conformed. 

The question arises, " How can God show 
mercy ? How can he remit the penalty of 
the just law, and still be just? " Unless we 
have a clear idea of the relations of justice 
and mercy in the divine economy, we are 
not prepared to ask for mercy without dan- 
ger of asking amiss. The Apostle informs 
us that one reason for our not receiving is 
our asking amiss. 

A vague idea that God is merciful does 
not authorize a request for mercy. We are 
authorized to ask for such things as it is con- 
sistent for God to give. One would shrink 
with horror from the idea of asking God to 
make a false statement for his benefit. But 
this request would not be more irreverent 
than asking him to do an act of injustice for 
your benefit. For God to show mercy with- 
out regard to justice is as impossible for 



JUSTICE AND MERCY, yi 

him as it is to lie. The impossibility in both 
cases is the result of the perfection of his 
nature. 

Notwithstanding the clear teachings of 
the Scripture's as to the justice of God, many- 
persons have inadequate views on the sub- 
ject. They think that the exercise of justice 
is optional with God ; that he can, if he 
pleases, overlook the violations of his law, 
just as the parent can overlook the trans- 
gressions of parental rules. They do not 
see that the law is not the arbitrary expres- 
sion of his will, but the transcript of his holy 
character. The law is as it is, because God 
is as he is. It cannot be different from what 
it is, because God cannot be different from 
what he is. Hence he must be just ; and, if 
merciful, must be merciful in consistency 
with justice. 

Justice relates to everything pertaining to 
the divine government. Mercy relates to 
guilty persons. Mercy is favor shown to the 
guilty — the undeserving. God must be just. 



72 



THE RELIGIOUS LIFE. 



He may be merciful. He cannot be merci- 
ful at the expense of justice. Hence, there 
must be a way whereby he can be just, and 
yet justify the ungodly. To justify the un- 
godly is to remit the penalty of their 
disobedience, and to treat them as if they 
were righteous — to confer on them the re- 
wards of obedience. 

God has declared that he has provided a 
w T ay for the exercise of mercy. The gospel, 
the good news of God, is a revelation of 
that way. The incarnation, obedience, suf- 
ferings, and death of Christ, are the promi- 
nent facts of the method of reconciling jus- 
tice and mercy in the government of God. 
" God so loved the world that he gave his 
only begotten Son, that whosoever believeth 
in him should not perish, but have everlast- 
ing life/' Christ " loved us and gave him- 
self for us; " " he was obedient unto death, 
even the death of the cross ; " he " bare our 
sins in his own body on the tree ; " was 
"made for us righteousness and sanctifica- 



JUSTICE AND MERCY. 73 

tion and redemption. " These, and many 
similar passages, clearly show that God, for 
Christ's sake, in view of his obedience and 
death, forgives penitent sinners, and counts 
them as righteous, and gives them the aid 
of the Holy Spirit, whereby they may enter 
upon a life of progressive holiness, and final- 
ly fully recover the lost image of God. 

This is God's explanation of his method 
of mercy toward sinful men. If we are 
willing to receive it on God's authority, and 
to receive it just as he has given it, it is a 
simple method. The facts which are the 
grounds of the sinner's pardon are clearly 
stated, and pardon is freely offered. It is 
man's business to receive them on the au- 
thority of God, and to act in view of them 
by exercising repentance toward God and 
faith toward our Lord Jesus Christ. 

God gives his instructions and commands. 
Men ought to receive those instructions and 
obey those commands. Many men are not 
disposed so to do. Like Nicodemus, they 



74 THE RELIGIOUS LIFE, 

are disposed to ask, " How can these things 
be ? " They desire to understand the philos- 
ophy of God's method of salvation, before 
they avail themselves of it. In so doing, 
they are as unwise as one would be, who, 
having received a telegram informing him 
how to act in order to save his life, should 
delay action until the laws of electricity, and 
their application to the construction of the 
telegraph were explained to him. Imme- 
diate action would save him ; delay from 
whatever cause would effect his ruin. 



CHAPTER X. 

PRAYER. 

In view of the relation of justice to mercy, 
it is plain that the sinner must approach 
God in prayer in the name of Christ ; that is, 
he must confess his utter unworthiness, and 
ask for Christ's sake, for those things which . 
God permits him to ask for. 

What are we permitted to ask for? We 
are permitted to ask for those things which 
we need for our temporal and spiritual well- 
being. " Be careful for nothing/' that is, 
do not be anxious and troubled, "but in 
everything, by prayer and supplication with 
thanksgiving, make known your requests unto 
God." The field of petition is thus exceed- 
ing broad. The promises are very explicit. 
u Ask, and it shall be given you : seek, and 
ye shall find. For every one that asketh 
receiveth. ,, 

75 



76 THE RELIGIOUS LIFE, 

Much that is called prayer is tentatory, 
experimental. One asks for many things, 
not because he expects to receive them, but 
because it is customary to ask for them. 
He has an idea that by asking for a great 
many things he may get something ; or that 
some good may result from his prayers. 
Eliminate from the records of prayer all 
prayers of this description, and the sum to- 
tal will be greatly diminished ! 

It would not be decorous to ask a friend 
for a variety of things with no expectation 
of receiving them. What shall be said of 
similar conduct with respect to God ? 

God's promises in relation to the answer 
of prayer are conditioned on our asking in 
a proper manner for things in accordance 
with His will. We ask amiss when we do 
not ask with a submissive spirit. However 
much we may desire an object, we ought 
not to desire it in opposition to the will of 
God. The expression of a desire in opposi- 
tion to the will of God, is something very 



PRAYER. 



77 



different from prayer. The renewed soul 
desires to be in harmony with God. He 
does not wish to have his own way, when 
that way is disapproved of God. 

God knows the end from the beginning. 
He knows whether the granting of our pe- 
tition would be for our own good, and 
the best interests of His kingdom. Every 
prayer should therefore be offered with the 
implied condition that it be in accordance 
with the will of God. Some seem to think 
that an intensity of desire which will take 
no denial, is the highest form of earnest 
prayer. The most earnest and affecting 
prayer ever offered, closed with the words : 
" Not my will, but Thine be done." 

We are to ask in faith. To ask in faith 
is to ask with confidence that God will 
do what he has promised to do. Faith, 
we have seen, is confidence in God. To 
pray in faith is to pray with confidence in 
God. 

Some persons think that in order to pray 



78 



THE RELIGIOUS LITE. 



in faith, we must believe that the specific 
petition will be granted — that it will be 
granted if we believe that it will be granted. 
We purpose to pray for the conversion of a 
person. In order to pray in faith, it is 
thought that we must believe, without a 
doubt, that he will be converted. If he is 
not converted, it will be owing to our want 
of faith — to our want of believing that he 
will be converted. 

Those who entertain this view, may make 
great efforts to believe, but without success. 
Belief does not follow an act of the will. 
We cannot believe without evidence, any 
more than the eye can see without light. 
We cannot believe that a person will be 
converted unless we have evidence that he 
will be converted. Unless God has revealed 
His purpose to convert him for whom we 
pray, we have no adequate evidence that he 
will be converted ; hence, we cannot be- 
lieve that he will be converted. We may, 
for various reasons, think it probable that 



PR A YER. 



79 



he will be converted ; but this state is far 
from that belief amounting to certainty 
which some men regard as the necessary 
condition of praying in faith. 

This erroneous view in regard to the 
prayer of faith, results from not distinguish- 
ing between the faith for the performance 
of miracles, and the faith connected with 
the daily life of the Christian. Miraculous 
faith was given with miraculous power, if it 
did not constitute that power. 

It is not desirable that God should give 
us whatever we ask for. It is far better that 
he should be guided by his own infinite wis- 
dom, than by our desires. If his promises 
were unconditional, we should have the 
power of omnipotence without infinite wis- 
dom to direct it. As it is, we have both the 
power and the wisdom of God for our por- 
tion. 

We must pray with a forgiving spirit. 
" Forgive us our debts, as we forgive our 
debtors. " We are here authorized to pray 



80 THE RELIGIOUS LIFE. 

for forgiveness as we forgive. In using this 
formula, we may ask God not to forgive us. 

" If ye forgive not men their trespasses, 
neither will your Heavenly Father forgive 
you." The language is very explicit ; the 
condition is unqualified. The Christian 
spirit is evidently a forgiving spirit. 

The absence of hatred toward those who 
have injured us is not forgiveness. The 
hatred may be quiescent, but it may be in 
the heart. When one's attention is turned 
wholly away from his enemies, he is not con- 
scious of enmity toward them. He may pray, 
and think that he has met the conditions of 
successful prayer, but he has not. He must, 
" from his heart," forgive. When we think 
of the unkind criticisms, the envy and ill- 
concealed dislike which are too often wit- 
nessed among professing Christians, it would 
seem that we must make another large 
deduction from the amount of genuine 
prayer. 



CHAPTER XI. 

INFLUE^XE OF THE SPIRIT. 

We have seen that the change in the soul, 
rendering it capable of entering upon the 
religious life, is wrought by the Holy Spirit. 
We are taught by the Scriptures that the 
influence of the Spirit is necessary to the 
progress of that life. God has promised 
that influence to those who ask him ; that is, 
to those who ask from right motives — in the 
right way. 

This influence is needed to give clear per- 
ceptions of truth and duty. The influence 
of the Spirit upon the mind, in connection 
with a knowledge of the truth, is frequently 
spoken of in the Bible. Christ says, " He 
shall guide you into all truth." " He shall 
teach you all things, and bring all things to 
6 81 



82 THE RELIGIOUS LIFE. 

your remembrance, whatsoever I have said 
unto you." 

Every reader of the Bible has been struck 
with the place it assigns to truth. It every- 
where insists on the importance of a knowl- 
edge of the truth. 

The reason of this is obvious. Man was 
made to act wisely — rightly. All wise and 
right action is put forth under the guidance 
of truth. A knowledge of truth is the ne- 
cessary condition of wise action. A man 
cannot act wisely under the leading of error. 
Error cannot be a directory of wise action. 
The Bible requires not merely a belief of the 
truth, but actions in accordance with the 
truth. A true creed is not merely to be 
believed ; it is to be lived. An orthodox 
creed is the condition of an orthodox life. 
If it does not produce an orthodox life, the 
reception of it, as a belief, will be of no 
benefit. 

The study of the Bible should be accom- 
panied with prayer for the illuminating and 



INFLUENCE OF THE SPIRIT. 83 

quickening influences of the Holy Spirit, 
that we may have an accurate knowledge 
of the truth, and be led to act in accordance 
with it. 

The influence of the Spirit is needed in 
our efforts to pray. As prayer is the offer- 
ing of our desires to God, only pure and 
holy desires should be offered. Our desires 
need the purifying influences of the Spirit. 
There is a preparation of the heart for 
prayer which can be complete only by the 
aid of the Spirit. " The Spirit also helpeth 
our infirmities : for we know not w r hat we 
should pray for as we ought. " 

Prayer is the act of a sinner — a converted 
sinner — speaking to the High and Holy One, 
who inhabiteth eternity. It should not be 
a formal, thoughtless act. In every ap- 
proach to God, the aid of the Holy Spirit 
should be earnestly sought. 

The Scriptures speak of a very intimate 
relation between the Spirit and the followers 
of Christ. He is said to dwell within be- 



84 THE RELIGIOUS LIFE, 

lievers. Paul speaks of " His Spirit which 
dwelleth in you," and of " the Holy Ghost 
which dwelleth in us." " Know ye not that 
ye are the temple of God, and that the 
Spirit of God dwelleth in you ? " 

Without attempting to describe this mys- 
terious indwelling, we are certain that it in- 
dicates a very intimate connection between 
the Spirit of God and the mind of the con- 
verted sinner. It implies the communion 
of the Spirit spoken of in the apostolic ben- 
ediction. Such a presence must influence 
the entire condition of the soul and all its 
exercises, causing them to become more and 
more conformed to the divine will — sancti- 
fying them, setting them apart, devoting 
them more perfectly to God's service. Men 
are thus sanctified by the Spirit. 

This indwelling is not a forced indwelling. 
It is conditioned on the conduct of the sub- 
ject. We are told to " grieve not the Holy 
Spirit;" and the Psalmist prays, "Take not 
Thy Holy Spirit from me." It is thus plainly 



IX FLU EX CE OF THE SPIRIT. 



85 



intimated that the Spirit will not dwell with 
uncongenial souls. He cannot abide where 
there is envy, wrath, hatred, or cherished 
sin in any form. We are sometimes re- 
strained from sin by a view of the conse- 
quence. Regard for the opinions and feel- 
ings of our brethren sometimes acts as a 
restraint. We do not wish to lose their re- 
spect and confidence. There is no conse- 
quence so disastrous as the withdrawal of 
the Holy Spirit. Our prayers for His pres- 
ence should be most earnest, and our con- 
duct such as shall cause Him to abide with 
us. If our bodies are temples of the Holy 
Ghost, they should not be put to uses incon- 
sistent with the presence of the august In- 
dweller. 

The Spirit is called by Christ, the Com- 
forter. In this world of sin and sorrow we 
often need a comforter. In the Spirit we 
have a Comforter who knows our most 
secret sorrows, and who can, without the 
aid of words, minister comfort and consola- 



86 THE RELIGIOUS LIFE. 

tion ; or who can take the words of inspira- 
tion, and show how exactly they are fitted 
to our case. 

It is to be feared that the relation of the 
Spirit to the religious life is not so clearly 
understood as it should be. 



CHAPTER XII. 

MEDITATION. — SECRET PRAYER. 

HASTE is characteristic of the age. Much 
is done in a superficial manner because it 
is done in haste. Thought, care, time, are 
necessary to thoroughness. The spirit of the 
age has its influence on the religious life. 
Against this influence we should carefully 
guard. God's work should be thoroughly 
done. We have only God's work to do. 

The Christian ought to be active. He is 
told, "Whatsoever thy hand findeth to do, 
do it with thy might. " There is much to 
be done in the way of promoting the cause 
of Christ. The Christian may be led by 
good motives to undertake more than he 
can properly perform. It is not enough that 
he is prompted by genuine zeal. His zeal 
must be regulated — directed by the will of 
God. 

87 



88 THE RELIGIOUS LIFE. 

The zealous performance of one duty will 
not atone for the neglect of another duty. 
Efforts for the conversion of men will not 
atone for the neglect of those duties which 
are essential to the soul's highest progress 
in holiness. 

It has been said that the piety of a for- 
mer age was more deep and spiritual than 
that of the present age ; because, owing to 
less urgent calls for Christian activity, men 
gave more attention to the interests of their 
own souls. We are far from saying that the 
former days were better than the present. 
It is not certain that the piety of those 
days was superior to that of the present. 
While it may be admitted that more culti- 
vation was bestowed on some traits of Chris- 
tian character, others were sadly neglected. 
The most spiritually-minded man in those 
days saw no sin in the traffic and general 
use of ardent spirits, or in slavery and the 
slave-trade. John Newton abandoned the 
slave-trade, not because he regarded it as 



MEDITATIOX.— SECRET PRAYER. 



8 9 



sinful, but because he desired a more hu- 
mane method of gaining a livelihood. This 
was after he was converted, but before he 
became a preacher. 

It must be admitted that Christians of 
the present day have clearer and more com- 
prehensive views of duty than Christians 
of former times had. Hence the various 
forms of activity put forth for the further- 
ance of Christ's kingdom. It is not affirmed 
that these are always wisely planned, or that 
they are pursued by all with right motives. 
But leaving out all that is defective, there 
is more to rejoice over than at any former 
period of Christian history. This activity 
may lead to the neglect of duties equally 
important, but less prominent in the view 
of men. The study of divine truth, medita- 
tion, and secret prayer, are essential to the 
soul's progress in holiness — the great end of 
the religious life. 

The truth of God, contained in his word, 
must be brought into contact with the mind, 



9° 



THE RELIGIOUS LIFE. 



that, by the power of the Spirit, it may 
exert a transforming influence on the charac- 
ter. Christ says that the instrument used 
by the Spirit in the work of sanctification, 
is the truth. " Sanctify them through thy 
truth: Thy word is truth." The truth, 
therefore, is not only a directory of duty, 
but the instrument of a divine influence by 
which the soul is made more holy. Hence 
the importance of meditation — of keeping 
the truth before the mind. 

That a truth may make an impression 
on the mind, it must be made the subject 
of continued and exclusive attention. It 
is thus that the beautiful thoughts of our 
best poets are appreciated, and the teach- 
ings of our best philosophers fully under- 
stood. Apart from the mysterious influ- 
ence of the Spirit, frequent meditation on 
portions of the divine Word must bring us 
into closer sympathy with God and into 
greater conformity to his will. When the 
sanctifying influence of the Spirit is taken 



MEDITA TION.— SECRET PR A YER. 



91 



into view, the duty of meditation appears 
still more important. Its faithful perform- 
ance will greatly increase our efficiency in 
our efforts for the promotion of Christ's king- 
dom. 

Every Christian knows the importance of 
secret prayer. The example of Christ, and 
his direct precepts, require the earnest per- 
formance of this duty. He who neglects 
it feels that he enters upon his daily work 
without the preparation needed to keep him 
steadfast to duty. Departures from God 
begin, for the most part, by a neglect of se- 
cret prayer. 



CHAPTER XIII. 

DOING GOOD. 

Christians are said to be laborers to- 
gether with God. They are to follow the 
example of Him who went about doing 
good. Doing good was the business of 
Christ, and should be the business of his 
followers. 

" How can doing good be the business of 
my life, when I am obliged to toil for my 
daily bread? I must be excused from la- 
bors to do good, ,, says the laborer. 

" My business demands all my care and 
energies," says the merchant. " I have no 
time for anything else. I can give money : 
but I must be excused from personal labors 
to do good." 

" I have been called to occupy an impor- 
tant position," says the judge. " My labors 

92 



DOING GOOD. 



93 



are exhausting. The little leisure I have 
mu^t be given to rest, or I shall lose my 
health. I must be excused from labors to 
do good." 

Shall these men be excused from labors 
to do good ? Are these pleas valid ? 

With respect to many forms of doing 
good, they are valid. The laborer cannot 
be called upon to spend a large portion 
of his time in visiting the poor, or in giv- 
ing instruction to the young. The mer- 
chant cannot be called upon to conduct a 
prayer-meeting at an hour when he must 
meet his customers, or not meet them at 
all. The judge cannot be called upon to 
attend a protracted meeting when his court 
is in session. There are many ways of do- 
ing good which are not required of these 
men. It is required of them that they 
should do whatever they do to the glory of 
God. 

Because some forms of doing good are 
not required of a man, it does not follow 



94 



THE RELIGIOUS LIFE. 



that he is excused from efforts to do good. 
Every one is required to do good as he has 
opportunity ; and every one should be watch- 
ful for opportunities of doing good. 

Every man is bound to spend his whole 
life in doing good. What he is to do will 
be determined by the circumstances in which 
he is placed. He is to ask God daily, " Lord, 
what wilt Thou have me to do ? " and when 
he does what God requires of him, he does 
good in the most efficient way. The first 
duty of every one is to do good in his ordi- 
nary calling. The laborer can do good in 
his daily work. Let him do everything he 
does heartily, as unto God ; let him be faith- 
ful in all his work; let him be faithful in 
all things ; let him be kind and consider- 
ate of the feelings of others ; let him show, 
by a consistent life, his regard for the au- 
thority of God ; and, by his temper, that he 
has been with Jesus : and he will do good 
every day of his life. His influence for 
good may be much greater than that of 



DOING GOOD. 



95 



many who are prominent in works of benevo- 
lence. 

The merchant can do good in his daily 
calling. If he is diligent in business because 
it is God's will that he should be diligent ; 
if his uprightness secures the confidence of 
all who know him ; if his statements are im- 
plicitly relied on ; if men see that he always 
obeys the golden rule, they will credit his 
profession of Christianity. He will be a 
daily witness for Christ, though he may 
never speak of his personal experience in 
matters of religion. Thus, men in every 
department of life may serve God in their 
calling. 

In addition to the faithful discharge of 
the duties of their calling, men should do 
good as they have opportunity. They can 
do good by speaking a word of encourage- 
ment to the weary, a word of sympathy to 
the sad and suffering, a word of counsel to 
the perplexed or tempted, and by giving, 
according to their ability, to those in want. 



gS THE RELIGIOUS LIFE. 

In these, and in many other ways, men can 
do good outside of the duties of their daily 
calling. 

Men influence by what they are, as well 
as by what they say and do. This uncon- 
scious influence is sometimes very strong. 
It may emanate from one by no means re- 
markable for mental power. Efforts to bring 
our souls into closer union with God, to be- 
come more Christ-like, are, indirectly, efforts 
to do good. A man's influence for good is 
proportioned to his likeness to Christ. 



CHAPTER XIV. 

JUSTICE. — SYMPATHY. — SELF-DENIAL. 
CROSS-BEARING. 

In mentioning what is required of us, the 
inspired prophet places justice first. " And 
what doth the Lord require of thee but to 
do justly and to love mercy, and to walk 
humbly with thy God?" 

Justice is often thought of as a common- 
place duty — as a duty pertaining to morality 
rather than to religion. In a former chap- 
ter, attention has been called to the place 
occupied by justice in the government of 
God. As it occupies the first place there, it 
must occupy the first place as a rule of life. 

Let no one imagine that, in a remedial sys- 
tem, justice is less imperative in its claims 
than under a legal system. Let no one 
allow his ideas of faith and grace to detract 
7 97 



9 8 



THE RELIGIOUS LIFE. 



in the least from the supreme claims of jus- 
tice as a rule of life. 

The Christian should be as careful to con- 
form to the rules of justice as if his salvation 
depended upon it. In all his business trans- 
actions, he should be scrupulously just. In 
all his judgments respecting his fellow men, 
he should judge righteous judgment. In all 
his utterances with respect to others, he 
should have regard to justice. 

The object of redemption and the re- 
ligious life is the restoration of the lost 
image of God. In order to be like God, 
one must be just. 

But justice is not the only law of life. 
We are to sympathize with our fellow men. 
We are to rejoice with them that rejoice, 
and weep with them that weep. 

As sorrow predominates in this world, 
when we speak of sympathy our thoughts 
are turned at once to scenes of suffering. 
The Christian should form habits of sym- 
pathy. Sympathy is intended to lead to 



SYMPATHY. 99 

the assistance of the suffering. When its 
promptings are judiciously followed, a lovely 
Christ-like trait of character is developed. 
He whose sympathies are quick, and who 
docs not allow himself to be misled by them, 
is esteemed and admired. He is one whose 
work is to follow Christ in comforting those 
who mourn, and in binding up the broken- 
hearted. Habits of sympathy are formed 
by wise action under the promptings of 
sympathy. 

Right action from sympathy is benevolent 
action. Benevolent action has for its object 
the happiness of others. Christian benevo- 
lence should have respect both to the tem- 
poral and the spiritual good of men. Christ 
healed the sick, and fed the hungry, and 
preached the gospel to the poor. We should 
imitate Him by striving to do good to both 
the bodies and souls of men. We should 
not allow the charge to be made that in our 
regard for the future happiness of men, we 
are indifferent to their temporal comforts. 



I OO THE RELIGIO US LIFE. 

It may often be necessary to practice self- 
denial, in order to provide the means of do- 
ing good to others. A man is in want, and 
we can relieve him by doing without some 
convenience or luxury. Christian benevo- 
lence requires us to practice that self-denial. 

Self-denial has not a pleasant aspect to 
the view of selfishness ; but experience 
teaches that, like all other duties, its per- 
formance is pleasant. There is great enjoy- 
ment in self-denial for Christ's sake. 

A more difficult kind of self-denial is that 
relating to our desires and passions. Some 
of the desires of our fallen nature are not 
eradicated by conversion. Men are not 
made perfect at their entrance on the re- 
ligious life. The war within, occasioned by 
our sinful propensities and desires, is often 
fierce and long continued. Paul speaks of 
the law of his members warring against the 
law of his mind. 

The demands of sinful appetites and sin- 
ful desires must be denied. The war in the 



CKOSS-BEAXIiYG. \ 1 

soul must be a fearful war ; but victory 
will be given to him who resolutely, by the 
grace of God, denies ungodly and worldly 
lusts. 

Taking up the cross is a duty mentioned 
in connection with self-denial. " Whosoever 
will come after Me, let him deny himself, 
and take up his cross, and follow Me." Self- 
denial and cross-bearing are not generically 
different. A man denies himself when he 
refuses indulgence to some desire. He takes 
up his cross who performs a difficult and 
painful duty — a duty made difficult and 
painful by influences from without. A man 
belonging to an irreligious family becomes 
a Christian. His avowal of the fact will 
bring upon him the scorn and dislike of 
the family. He makes the avowal, thus 
taking up and bearing his cross. Every 
Christian should carefully perform duty, 
however painful, rejoicing that he is counted 
worthy to suffer for Christ's sake. 

Some persons make crosses for themselves, 



102 THE RELIGIOUS LIEE, 

and think there is merit in bearing them. 
We should bear the burdens which God im- 
poses ; but we should not load ourselves 
with unnecessary burdens. 



CHAPTER XV. 

RELIGIOUS CONVERSATION. — SOCIAL 
WORSHIP, 

It is said that those who feared the Lord 
" spake often one to another." It is natural 
for persons to converse on themes in which 
they feel an absorbing interest. The themes 
connected with salvation and eternal life 
appeal to man's interest more powerfully 
than any other themes. They ought to be 
the most interesting themes that can engage 
the attention of men. Hence, we should 
expect that men, especially Christian men, 
w r ould often make them the subject of con- 
versation. If it is true that out of the 
abundance of the heart the mouth speaketh, 
what inference is to be drawn from the fact 
that we seldom hear persons conversing with 
interest on matters pertaining to the re- 
ligious life? Must not we infer that men are 

103 



104 THE RELIGIOUS LIFE. 

more interested in other matters? If so, are 
they seeking first the kingdom of God and 
his righteousness ? 

There are facts which lessen the force of 
this inference. Every well-regulated mind 
naturally shrinks from conversing on topics 
with which those present have no sympathy. 
For this reason, some whose hearts are right 
in the sight of God, are silent on religious 
themes in the railroad car and at the pub- 
lic gathering. It may be questioned whether 
this silence does not interfere with the testi- 
mony which every blood-bought sinner ought 
to bear to his Redeemer. 

A man's testimony ought not to depend 
merely on his verbal utterance. His inoffen- 
sive, kind, manly bearing ought to mark him 
as something more than a man of the world. 
His speech should be in keeping with his 
profession, and when judiciously uttered in 
the place of public resort may exert a valu- 
able influence. It ought not to be assumed 
that this world belongs to the followers of 



RELIGIOUS COXVERSATIOX. 



105 



Satan, and that the followers of Christ are 
to forego, in their presence, all allusions to 
his cause and their devotion to it. 

The fact that some Christians regard re- 
ligious conversation as a duty, a taking up 
of the cross, should not put to silence those 
who desire to converse on subjects of the 
deepest interest. The formal, perfunctory ut- 
terances of mistaken souls, should not repress 
the utterances prompted by glowing hearts. 

Some persons think that religious conver- 
sation should consist in dwelling on the de- 
tails of one's personal experience. No doubt 
one may be aided by the experience of an- 
other in every department of life ; yet there 
are feelings which form a part of our experi- 
ence in connection with God and his truth, 
which we feel ought not to be exposed to 
view. Hence, it is seldom that a person, rich 
in spiritual experiences, is disposed to lay 
• bare the secret workings of his heart to the 
view of others. 

Nevertheless, those who love the Lord 



I0 6 THE RELIGIOUS LIFE. 

ought to speak often to one another. Spiri- 
tual truths ought to form themes of discourse 
among those who are cherishing good hopes 
of salvation. Especially in the retirement 
of the fireside should these truths form the 
subject of discourse among the loving mem- 
bers of the family. The strange reluctance 
some men have to speak on subjects most 
dear to their hearts must be overcome. 

We are social beings. We are to give 
play to our social sympathies. The joyous 
affections of our nature are increased by 
social intercourse with those we love. Our 
religious emotions, in like manner, will be 
increased in power. Hence, the duty of 
social worship. If friends meet to increase 
their interest in objects to which they are 
attached, much more should Christians meet 
and mingle their devotions that they may 
become more devout. 

The usual forms of social worship are family 
worship and the prayer meeting. It would 
seem that there should be no need of urging 



SOCIAL WORSHIP. 



107 



the duty of household prayer, but it is fre- 
quently neglected. When not neglected it 
often degenerates into a mere form. If there 
is an interesting scene or act, it is that of a 
family — father, mother, sister, brother — bow- 
ing in prayer and thanksgiving before the 
Giver of every good gift, and the Redeemer 
of their souls. 

The prayer meeting is another form of 
social worship. It is too often found dull, 
unprofitable ; it should be made interesting 
and profitable. Instead of formal addresses 
from " a sense of duty/' there should be a 
free and familiar expression of thought and 
feeling in regard to the object sought to 
be attained by the meeting. 

If one were a member of a Shakespeare 
club which held a weekly meeting for a 
special object, he would make preparation 
for each meeting. Much more should the 
attendant of the prayer meeting make prepa- 
ration of heart and mind. Then would the 
meeting become an efficient means of spiri- 
tual progress. 



CHAPTER XVI. 

INTELLIGENCE. — COURTESY. 

It is said by some persons that religion 
has chiefly to do with the heart — with the 
emotive nature of man. It has to do with 
his whole nature. It would bring every 
thought and feeling into subjection to the 
will of Christ. 

Man has an intellectual as well as an emo- 
tive nature. It is his duty to use his intel- 
lectual powers as they were made to be used. 
It is his duty to cultivate intelligence as 
well as love. 

Intelligence, mental growth, is cultivated 
by exercise. God requires men to act sober- 
ly and wisely. Sober and wise action in re- 
gard to any department of effort, will pro- 
mote personal improvement. Sobriety is a 
condition of seeing the truth. The mind 
cannot cee clearly when disturbed by pas- 

108 



INTELLIGENCE. j C g 

sion. The truth must be seen in relation to 
an end, in order that means may be wisely 
adapted for attaining that end. 

The sole business of man is to know and 
to do his duty. In acquiring this idea, he 
comes in contact with the idea of God, and 
with his laws. To interpret and apply these 
laws to the guidance of his life requires 
thought ; and thinking promotes intelli- 
gence. The study of duty requires the 
study of the book made by God, containing 
truths of the highest order. If the study of 
the works of a powerful human intellect is 
adapted to promote mental improvement, 
much more must the works of the Divine 
intellect promote mental improvement. 

Every one ought to avail himself of all 
the advantages for mental improvement 
within his reach. Every Christian ought to 
be a man of intelligence, even though his 
educational advantages are small. He has 
his Bible and the promised aid of the Holy 
Spirit ; he can meditate on truths far higher 



IIO THE RELIGIOUS LIFE. 

than those which the highest philosophy has 
revealed ; he can hold communion with the 
Father of his spirit. 

There have not been wanting examples of 
high intelligence developed by the study of 
the Bible and the practice of duty. That 
the examples are so few may be owing to 
the fact that the duty of cultivating intelli- 
gence is not understood. 

We are commanded to be courteous. 
Obedience to this command includes a right 
use of the body as well as of the mind. The 
condition of the mind is expressed by voice 
and action. There should be a suitable cor- 
respondence between the condition and the 
expression. 

The meekness and gentleness of Christ, 
which should be possessed by every one of 
his followers, are not expressed by the rough, 
uncouth gesture, and the loud, harsh voice. 
Love to one's neighbor is not properly ex- 
pressed by stiff reserve and an aspect of in- 
difference. Right feelings, with their appro- 



COURTESY. in 

priate expression, make a polite man. There 
are certain conventional usages which form 
a part of the commonly received code of 
politeness, and which can ordinarily be ac- 
quired only by those who have peculiar 
social advantages ; but these forms are not 
essential to courteousness. A man's muscles 
may be rigid ; yet if he love his neighbor as 
himself, his manner will be courteous. Due 
regard should be paid to the cultivation of 
kind feelings, and also to their expression. 
A careless manner in regard to small things 
often gives pain and interferes seriously with 
one's influence for good. It has been said 
that religion is the jewel of the heart, and 
that good manners are the appropriate set- 
ting of the jewel. Intelligence, warm and 
pure affections, and good manners are neces- 
sary in order that the Christian may become 
" the highest style of man." 



CHAPTER XVII. 

RELIGIOUS EMOTION. — ZEAL. 

In the opinion of many persons, religion 
consists chiefly in excited feeling, and the 
attainment of this state of feeling is the ob- 
ject of religion. 

The object of religion is not enjoyment, 
but a life in perfect conformity to the will 
of God. The object of religion is not hap- 
piness, but holiness. 

Religion has to do with our emotive 
nature as it has to do with our intellectual 
nature. Religion requires the right exercise 
of all our powers. The right exercise of all 
our powers is attended with enjoyment. 
This is especially true of our emotions and 
affections. 

The right exercise of our emotive nature 
depends upon the right exercise of our in- 
tellectual nature. The heart of the truly 

112 



RELIGIOUS EMOTION. 



113 



religious man is right in the sight of the 
Lord. His feelings are such as the truth of 
God is adapted to awaken. The truths of 
the Bible are adapted to awaken the deepest 
feelings of the soul. Feelings awakened by 
correct views of divine truth are rightfully 
sources of great enjoyment. It is lawful to 
desire these feelings, not because of the en- 
joyment attendant on excitement, but be- 
cause they are the result of the truth of 
God. The truths of the Bible are adapted 
to awaken in the mind of the believer, the 
warmest gratitude, the most fervent love, 
the most tender sympathy, and the most 
exalted hopes. These feelings God designed 
that we should 'exercise, and he has made 
their exercise a source of happiness to our- 
selves and to others. There cannot be too 
much of this kind of enjoyment. There is 
no danger of excess in feelings resulting from 
the correct perception of the divine truth. 
Mere excitement from sympathy may prove 
injurious. It may degenerate into fanati- 
8 



ii4 



THE RELIGIOUS LIFE. 



cism, which is more injurious than positive 
infidelity. 

Paul did not ask the Lord how he should 
feel, but what he should do. We should not 
ask how we can be happy, but how we shall 
do the will of God. We are to do our duty, 
and leave our happiness in the hands of 
God. The happiest men do not make their 
own happiness an object of direct pursuit ; 
they are those who are most deeply inter- 
ested in promoting the happiness of others. 
He who forgets his own happiness in his 
God-directed efforts for the happiness of 
others, is the happiest man. 

Some men ascribe undue importance to 
religious zeal ; or, rather, seem to think that 
a burning zeal for the cause of Christ may 
atone for the neglect of what they regard as 
inferior duties. 

The Bible nowhere teaches that excess in 
one duty will atone for the neglect of an- 
other. When we have done all, we have 
done only that which it was our duty to do. 
There can be no excess in genuine zeal. 



CHAPTER XVIII. 

VAIN SPECULATION. 

ALL truth branches out into infinity. 
There is no truth all of whose connections 
we can fully grasp. That there are some 
things which we cannot understand is no 
reason for rejecting, without examination, 
those truths which we can understand. We 
can perceive some truths by the unaided 
powers of the mind ; but we cannot thus 
perceive all truth. The relations of things 
in the universe are infinite ; but that is no 
reason why we should not perceive those 
relations which are within the reach of our 
powers. We should walk by the light we 
have, and not spend our time in trying to 
penetrate the surrounding darkness. 

One is walking by the light of a lantern. 
The light is thrown on the ground before 
him. He can see clearly where to place 

115 



H6 THE RELIGIOUS LIFE. 

each succeeding footstep. He cannot see 
what lies on the right hand or on the left, 
or what lies before him. He should not 
turn away from that light, and vainly en- 
deavor to penetrate the darkness. He should 
not refuse to walk by that light, because it 
is limited. 

God has given us all the moral light we 
need. The truths relating to daily duty are 
exceedingly plain. Some truths are ob- 
scure ; some things are revealed only in 
part ; some things are not revealed at all. 
Such are the secret things which belong to 
God. 

Some minds desire to be wise above what 
is written ; they desire to know more of God 
than he has seen fit to reveal — more than 
the human mind has the capacity to know. 
They ask, "How doth God know? How 
can the acts and the secret thoughts of all 
beings in the universe be known to Him at 
the same instant of time? How can God 
control all things and work all things accord- 



VAIN SPECULATION. 



117 



ing to the counsel of his own will, without 
interfering with man's free agency? Why 
did God, omnipotent and holy, allow sin to 
enter the universe ?" 

To these and similar questions there is 
but one answer: " We do not know/' — an 
answer which philosophers are daily com- 
pelled to give. Questions plainly beyond 
the power of the mind to answer, should be 
dismissed. It is a perversion of the mind 
to allow it to speculate upon unknowable 
themes. It injures our power to perceive 
truth. It leads to a skeptical spirit or habit 
of mind — a habit detrimental to faith. 

Truth does not require the surrender of 
the mind to authority. The influence of 
the Bible is favorable to freedom of thought. 
It requires throughout the normal exercise 
of mind. It requires that every man should 
be able to give a reason of the hope that is 
in him. But it does not favor a skeptical 
spirit. It is not the friend of philosophy, 
falsely so called. It does not favor the mul- 



Il8 THE RELIGIOUS LIFE. 

tiplication of words without knowledge. 
While it exhorts us to prove all things, and 
to hold fast that which is good, it teaches 
that a " Thus saith the Lord," is authority 
for believing. 

Light and grace sufficient for the day- 
are given. This is all that the Christian 
needs. He has only to follow Christ. It is 
no concern of his, " What shall this man 
do?" Christ did not satisfy Peter's curiosi- 
ty ; but gave an answer conveying a deli- 
cate reproof: "If I will that he tarry till I 
come, what is that to thee? Follow thou 
me." He who honestly desires to know his 
duty, that he may do it, will always have 
light sufficient for his guidance. 



CHAPTER XIX. 

CONFORMITY TO THE WORLD. — PREPARA- 
TION FOR HEAVEN. 

Christians are spoken of by the Apostle 
as a peculiar people ; but it is added that 
they are peculiar in being zealous of good 
works. This is by no means an unpleasant 
peculiarity. So far as a strict regard to duty 
renders one peculiar, he ought to be pecu- 
liar ; but factitious peculiarities should be 
avoided. A peculiar technical phraseology, 
a neglect of harmless conventional forms, 
speaking of those without the church as 
persons to be avoided, are peculiarities 
which ought not to mark the followers of 
Jesus. It is true that Christians ought to 
come out from the world and be separate ; 
but they are not to assume an attitude of 
antagonism, much less of contempt, toward 
the world. 

119 



I2 o THE RELIGIOUS LIFE. 

Christians should not obtrude their reli- 
gious profession on others ; at the same time 
they should not conceal it, nor allow those 
with whom they meet to suppose that they 
are indifferent to the cause of Christ. The 
irreverent and profane utterance should not 
be allowed to pass unnoticed. In what way 
disapprobation should be expressed, must 
depend on circumstances. Sometimes it is 
best expressed by silence. On a certain oc- 
casion John Jay dined in Paris with a com- 
pany of distinguished men, whose conversa- 
tion was marked by the coarsest infidelity. 
Jay kept silence, till at length one turned 
to him, and asked him abruptly : " Do you 
believe in Christ ?" Jay replied, "I thank 
God that I do." His answer was followed 
by profound silence on the part of the com- 
pany. When the conversation was renewed, 
no allusions were made to infidelity. 

Undue conformity to the usages of the 
world is sometimes practiced under the pre- 
text of gaining influence for good. He who 



COXFORMITY TO THE WORLD, I2 l 

thus departs from religious consistency loses 
all influence as a religious man. 

We must needs associate with other than 
religious men. We are not to lay aside our 
Christian character by so doing. Christ 
mingled freely with all classes of men ; still, 
he was holy, harmless, undefiled, and sepa- 
rate from sinners. 

In one sense, our work in this world is to 
prepare for the world to come. There we 
are to dwell in the immediate presence of 
God. Of course we must be perfectly holy. 
We are increasing in preparation for heaven 
as we are increasing in holiness. 

Xo details of the future life are given us. 
We know that to be absent from the body 
is to be present with the Lor'd. As we are 
social beings, heaven will be a social state. 
As we are active beings, it will be a state of 
activity. Throughout eternity we shall be 
engaged in performing the will of God. We 
know that will is holy, but what its peculiar 
requirements will be in heaven is not re- 



122 THE RELIGIOUS LIFE. 

vealed to us. It is enough to know that we 
shall be like Him ; for we shall see him as 
he is. 

It is true that heaven is spoken of as a 
rest ; but it will be a rest, or deliverance, 
from sin and sorrow, rather than cessation 
of activity. 

It is right and profitable to let our 
thoughts run forward to the life that is to 
come ; but our main business is preparation 
for that life by forming our characters after 
the image of the heavenly. By looking for- 
ward to the glorious society and the sinless 
services of heaven, we may be stimulated to 
greater diligence in the work of preparation. 

Preparation for heaven is preparation for 
death. If we are Christians, preparation 
for death has already been made. We are 
accounted in view of the law as righteous 
for Christ's sake, and have the promise of 
being with Christ when we depart hence. 
Some one may say, " I must have a better 
preparation for death. I must lead a better 



PREPARATION FOR HEAVEN. 



123 



life." No doubt every one who is not per- 
fectly holy ought to lead a better life. But 
will a better life prepare one for death ? 
Are we to avoid sin because we must die ? 
or because the love of Christ constraineth 
us? The most holy man on earth cannot 
trust to his own righteousness ; he must rely 
on the perfect righteousness of Christ. 

Christians are not to be in bondage 
through fear of death. Some distress them- 
selves by the anticipation of that solemn 
hour. They dwell upon the physical ac- 
companiments of death, and the conse- 
quences which follow to those who are not 
saved. They cannot look upon the change 
without fear. 

This bondage can be broken by trusting 
in Christ. We are to rely upon Him for 
grace for his daily service, and for grace in 
a dying hour. If we can trust Him now, we 
can trust him then. 



APPENDIX. 



A few years ago, Rev. Dr. Curry, then the editor of the 
Christian Advocate, requested me to write him an article 
on Mr. Bryant's religious character. In consequence of 
that request, the following article appeared in that paper. 

Soon after its publication Mr. Bryant said to me, " You 
have in your article given the impression that I taught in 
the Sunday school at Roslyn. I have felt a deep interest 
in the school, and often visited it and furnished books for 
it, but I never had a class in it." I asked him if I had 
made any other mistake in my article. His reply was, " I 
do not know that you have." 

WILLIAM CULLEN BRYANT. 

BY AN OLD ACQUAINTANCE. 

There is no man living for whom the American people 
have a higher respect than for William Cullen Bryant. 
Eleven years ago, when he reached the age of threescore 
and ten, he was, through the agency of the Century Club, 
made the recipient of honors such as no other man has re- 
ceived. Since then, on many occasions, his fellow citizens 
have testified, in the most emphatic manner, their appre- 
ciation of him as a poet, a journalist, and a man. His pub- 
lic life, though he has never sought or held a political office, 
is well known. You ask me to furnish your readers with 
some account of his religious and social life. 

125 



126 APPENDIX, 

To the best of my knowledge and belief, Mr. Bryant has 
but one life. There is no duality about him. He has not 
a public life and a private life. He has not a secular and 
a religious life. As a member of the family, as a citizen, as 
a poet, and as a journalist, he has but one life, and that, I 
am confident, is a thoroughly religious life. The same 
principles control his actions at all times. His life aim is 
to do right — to do the will of God. 

I do not assume that every conscientious, upright man 
is a religious, that is, a Christian man. There are men of 
strict integrity who are not followers of Christ. We have 
abundant reason for believing that Mr. Bryant is a follower 
of Christ — that he possesses the faith which works by love 
and purifies the heart. 

It is with no small reluctance that I speak on this topic. 
You will detect the association which brings to mind an 
anecdote of a distinguished New England divine of a for- 
mer generation. A young zealot abruptly asked him, " Do 
you think you have any religion? " u None to speak of," 
was the reply. T am led to overcome my reluctance by 
the thought that it will carry joy to thousands of Chris- 
tians of every name to know that he whom they honor as 
a poet, journalist, and patriot, has obtained a like precious 
faith with them, through the righteousness of God and our 
Saviour Jesus Christ. 

For the proof of Mr. Bryant's religious character we 
must look to his deeds. He is not a man of professions. 

When he resides at Roslyn, during the summer months, 
he attends the Fresbyterian church. He is a regular par- 
taker of the Sacrament of the Lord's Supper ; he is a 
teacher in the Sunday school. The Rev. Dr. Ely, late 
pastor of the church, said, "Whoever is absent from 
church on account of cold, or heat, or rain, Mr. Bryant is 






APPENDIX. 



12-7 



not absent ; he is always in his place in the church and in 
the Sunday-school." 

Partaking of the Lord's Supper is not in itself proof of 
union to Christ by a living faith. It may be regarded as a 
meritorious act, contributing to salvation. But in the 
present case, the act is an evidence of faith. The intense 
sincerity of Mr. Bryant is well known. It pervades his 
life. He always says what he means. He has written that 
only which he has seen, felt, or fully believed. His pro- 
fessions are always in accordance with the truth. He is 
well acquainted with the theory of the Communion as held 
by the Presbyterian Church. He knows what is implied 
in the act of partaking. Hence, it follows that he has 
exercised the penitence and faith of which the act of com- 
muning is the most emphatic profession. 

The highest proof of Christian character is the tenor of 
one's daily life. Mr. Bryant's daily life illustrates the true 
idea of the Christian life — a life recognizing the will of 
God as the rule of action, and the merits of Christ as the 
sole ground of a hope in heaven. 

On a certain occasion a friend asked how, with his love 
of the beautiful, he could give so large a portion of his 
time and energy to a political journal, which must bring 
him in contact with uncongenial men, and with themes by 
no means poetical. His reply brought to mind the follow- 
ing passage from Milton : " It is manifest with what small 
willingness I endure to interrupt no less hopes than these, 
and to leave calm and pleasing solitariness to embark upon 
a troubled sea of noises and hoarse disputes, put from 
beholding the bright countenance of truth in the quiet of 
delightful studies ; but were it the meanest underservice, 
if God, by his secretary, conscience, enjoin it, it were sad 
for me if I should draw back." 



128 APPENDIX. 

Though Mr. Bryant cannot be said to have any religion 
u to speak of," yet, in the course of an acquaintance of 
about forty years, the writer has seen him in circumstances 
leading him to express the profoundest conviction of the 
sympathy of Christ, and his entire reliance upon Christ for 
salvation. 

In regard to the great change that awaits us all, the fol- 
lowing lines from one of his most beautiful poems express, 
for the most part, the habitual state of his mind : 

" I mark the joy, the terror, yet these within my heart 
Can neither wake the dread nor the longing to depart ; 
And in the sunshine streaming on quiet wood and lea, 
I stand and calmly wait till the hinges turn for me." 

You ask me to speak of his social life. With it mul- 
titudes are acquainted. He has a very large circle of 
acquaintances, and enjoys their society. Probably large 
gatherings are not as much to his taste as is the domes- 
tic circle. His intimacies, it is understood, are especially 
among artists ; but he is a lover of good men in every de- 
partment of life. He does not abound in professions of in- 
terest, and is not given to vigorous hand-shaking. When 
he quietly says, " I am happy to see you," one may feel 
assured that the words express the exact truth. 

In former years it was the fashion of some to speak of 
him as cold ; and perhaps Mr. Lowell's intimation that he 
preferred mountains to men, may have given countenance 
to that manner of speaking. I think it quite probable 
that, if one should meet him in a rail-car, or some public 
place, and should utter his name in a manner adapted to 
awaken the suspicion that he wished to make known his 
acquaintance with the poet, he might meet with a reception 
that would bear the epithet noticed above. One such fact 



APPENDIX. 



129 



would not be sufficient for the formation of a theory. The 
depth of Mr. Bryant's emotive nature is shown in his 
poems. These are the transcripts of his character. Some 
of them could be written only by one who has the. capacity 
for intense affection. These poems are not numerous. 
Some cases are not strong in proportion to the number of 
the witnesses. 

While God has chosen the poor, rich in faith, as heirs 
of his kingdom, yet he does not leave himself without 
witnesses among those on whom he has bestowed large 
measures of genius and intellectual power. Pascal, New- 
ton, Butler, Milton, Cowper, Bryant, are among the gifted 
ones who are prepared to crown the Redeemer as Lord 
of all. 

9 



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